In this revision of his doctoral dissertation written for Berkeley, Schultz argues that between the 1930s and the 1960s America underwent an important ideological shift that has been largely overlooked by most historians. He proposes that during these decades the nation made the transition from being predominantly and self-consciously Protestant to embracing what he calls a ‘tri-faith vision’. This vision was a new way of thinking about religion in America in which the country began to regard itself as composed of three main religious groups: Protestants, Catholics and Jews. The book is divided into two main sections. Part i is essentially a history of the National Conference of Christians and Jews (NCCJ). Schultz spends three chapters tracing the decline of the Protestant establishment in America and showing how Catholics and Jews organised themselves in order to secure a seat at the religious table alongside Protestants. He points out that part of the key to the NCCJ's success was its decision to stick to its religious agenda while carefully avoiding the question of racial equality. Although leaders within the NCCJ were not blind to the inconsistency of arguing for ‘the Fatherhood of God and the brotherhood of man’ while remaining silent about racial discrimination, they intentionally avoided confronting the race issue in order to accomplish their religious goals. And as it turned out they were largely successful. During the years immediately following World War II, it became common for people to think of the United States in terms of pluralism, provided such pluralism was centred on tri-faith religion. Protestantism was no longer the assumed faith of ‘real’ Americans. Instead the nation regarded itself as made up of Protestants, Catholics and Jews who could live in relative harmony with one another. In part ii of the book, Schultz examines how belief in Tri-Faith America helped certain other socio-religious ideas to gain traction between the mid-1940s and the early 1960s. A high wall of separation between religion and the state was erected during this era, and public discussions about Protestant ideals were largely replaced by vague references to Judeo-Christian values. Schultz points to the irony of the fact that while Protestants were being urged to abandon all forms of religious discrimination some cultural leaders argued that minority groups such as Catholics and Jews should be allowed to discriminate in the name of self-perpetuation. Perhaps most interestingly, he argues that the tri-faith ideal provided both a vocabulary and a receptive audience for discussions about racial equality and thereby paved the way for the civil rights movement of the 1960s. Schultz's work is significant for the light that it sheds on the way in which Americans thought about religion during the turbulent decades of the early to mid-twentieth century and for the connections it draws between increasing pluralism and the unintended rise of secularism that followed. As Schultz demonstrates, those who promoted the tri-faith vision for America were largely successful, but they got more than they bargained for.